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just? do ye live by faith? do ye really believe in the the Father, the Son, and the Holy Ghost. Even here, promise of God? If so, why do ye not feel secure of though faulty in judgment, it must be allowed that the faithfulness of Christ? why do ye not embrace his Cyprian evinced more moderation than some of his call, and bless yourselves that ye shall soon be with him, chief opponents. and be no more exposed to Satan? ..... Since, then, We are now approaching the closing scenes of this to see Christ is joy, and since our joy cannot be full venerable father's life. The kindness which the Emtill we do see him, what blindness, what infatuation is peror Valerian had hitherto shewn towards the Chrisit to love the penal pressures and tears of the world, tians was, in the year 257, changed into enmity. A and not to be desirous of quickly partaking of that joy violent persecution in consequence commenced. The which shall never pass away?' The cause of this, bishop of Carthage was soon seized by the officers of dear brethren, is unbelief. We none of us believe Paternus, the proconsul there, brought before his trireally and solidly those things to be true which the bunal, and commanded, on pain of death, to adore the God of truth promises, whose word is eternally firm to heathen deities. “I am a Christian," replied the those that put their trust in him. If a man of a grave prelate, “and know no god but the one true God, who and respectable character promises you any thing, created heaven and earth, the sea, and all things in you do not doubt his performance, because you know them. This God we Christians serve : to him we pray him to be faithful. Now God himself speaks with night and day for all men, and even for the emperors." you; and dare you waver in uncertainty? He pro- “You will die the death of a malefactor," rejoined mises you immortality when you shall depart out of the judge, “if you persevere in this disposition of this world; and will you still doubt? This is not to mind." " That is a good disposition," answered the know God; this is to offend, with the sin of unbelief, bishop, "which fears God, and therefore it must not Christ the Lord and Master of believers. “To me to be changed." "Then,” said Paternus," it is the will live is Christ, and to die is gain,' said the blessed of the prince, that, for the present, you should be apostle, who computed it to be gain indeed, no longer banished.” “ He is no exile,” replied Cyprian, “ who to be detained in the snares of the world, no longer has God in his heart: for the earth is the Lord's, and to be obnoxious to sin and the flesh, to be exempt the fulness thereof." He was afterwards commanded from excruciating pressures, to be freed from the to discover his presbyters; and when he refused, he poisonous jaws of Satan, and lastly, to go to the joys was threatened with torture." By me," said the inof eternal salvation upon the call of Christ.”
trepid bishop, “they shall never be discovered : do Valerian succeeded to the empire A.D. 253. For what you are ordered." He was then banished to the first three years of his reign the Christian Church Curubis, a little town fifty miles from Carthage, on had rest. At this time a council was held, known in the sea-coast. Here he was permitted to live in quiet ecclesiastical history as the third council of Carthage, for about eleven months. The inhabitants of the attended by 66 bishops, with Cyprian at their head. place treated him with kindness, and his Christian In it we find the following among other matters dis- friends were allowed to visit him. His deacan, cussed. A doubt had arisen in the minds of certain Pontius, who accompanied him in his exile, assers persons, whether, in order that the analogy between that the first day of his residence at Curubis he was baptism and circumcision might be complete, the rite forewarned by a vision of his approaching martyrdom. ought not to be deferred, in all cases, till the eighth Cyprian certainly believed himself favoured with speday. The council determined that there was no neces- cial intimations from God ; and before we discredit sity for this delay; baptism might be. administered at the report of these things, we must remember that the any time after birth. This fact, it may be observed, Scripture informs us it was his usual practice in anfurnishes a remarkable proof of the early authority of cient days so to speak to his people ; and that by the infant baptism. A question is started respecting the time of Cyprian it is not clear that miracles had altobaptism of children, not whether it was lawful to gether ceased. There is nothing therefore that shocks baptise them at all,- no one thought of contradicting probability in the idea that, at a period when the that --but whether they might be baptised immedi- heathen were furiously raging, God should make bare ately, or not till the eighth day; and the whole assembly his arm among his Church. gave at once their judgment, that they need not be Some other
bishops were treated with more severity debarred from this sacrament even for eight days. than the bishop of Carthage. It is likely that the Let any one recollect that this occurred within a cen- peculiar benevolence and sanctity of Cyprian's chatury and a half of the death of some of the apostles, racter had caused even his enemies to reverence him. and that every departure from early practice had Be this as it may, nine bishops, together with several excited the warmest contentions; and then, if he can, of their clergy and lay persons, were, after much perlet him conclude that infant-baptism could, if the sonal ill usage, sent to labour in the copper-mines. apostles had not used it, have crept secretly, as an Cyprian wrote a sympathising letter to them. “ Your innovation, into the Church. The inevitable infer- glory,” says he, " requires, blessed and beloved brethence is, that the baptism of infants was an apostolic ren, that I ought to come and embrace you, were it not usage.
that the confession of the same name has confined me Cyprian, in all probability about this time, delivered also to this place : but if it be forbidden me to come to his judgment, in a letter to a neighbouring bishop, you in body, I am present with you in spirit and affecrespecting the amusements of the theatre. These he iion ; and I endeavour to express my very soul to you conceived entirely inconsistent with a Christian pro- in letters. How do I exult in your honours, and reckon fession : and though certainly, it may be added, the myself a partner with you, though not in suffering, yet ancient stage differed in some material points from the in the fellowship of love! How can I hold my peace modern, it can hardly be imagined that the bishop of when I hear such things of dearest brethren ?
How Carthage would have been induced, by any modifica- have the Divine dispensations honoured you! Part of tion of them, to change his opinion of such exhibitions. you have already finished the course of martyrdom, and
Not equally defensible was Cyprian's determination are now receiving crowns of righteousness from the on the question whether those who had been baptised Lord; and the rest, as yet in prisons, or in mines and by heretics should be baptised again. This, chiefly bonds, exhibit, in the rediousness of their afflictions, by his authority, was in a council determined in the still greater examples of patience and perseverance, affirmative; but the judgment of the Church was op- which will arm and strengthen the brethren, at the posed to the decision ; and many of those who had same time that these long-continued torments will adconcurred in it, being afterwards better advised, con- vance the sufferers to a higher proficiency in Christian sented to acknowledge that baptism, by whomsoever glory, and ensure to them a proportional reward in administered, was valid if performed in the name of heaven..... Let malice and cruelty bind you as they please, ye will soon pass from earth and its sorrows to in us." Then the proconsul grew red with anger, and the kingdom of heaven. In the mines you have not a pronounced the sentence – ." You have lived sacribed on which the body may be refreshed; neverthe- legiously a long time; you have formed a society of less, Christ is your rest and consolation. Your limbs impious conspirators ; you have shewn yourself an are fatigued with labour, and lie on the ground; but, enemy to the gods and their religion, and have not so to lie down, when you have Christ with you, is no hearkened to the equitable counsels of our princes ; punishment. Filth and dirt defile your limbs, and you have ever been a father and a ringleader of the you have no baths at hand; but, reinember, you are impious sect. You shall therefore be an example to inwardly washed from all uncleanness. Your allow- the rest, that, by the shedding of your blood, they may ance of bread is but scanty ; be it so--man doth not learn their duty. Let Thascius Cyprian, who refuses live by bread alone, but by the word of God. You to sacrifice to the gods, be put to death by the sword.” have no proper clothes to defend you from the cold ; “God be praised !" said the exulting martyr : and but he who has put on Christ is clothed abundantly." then they led him away. But deep was the impresThis surely is the language of a man who, though in sion made on the surrounding multitude. They felt the world he might meet with tribulation, had in as if about to lose a beloved parent, and with overChrist found peace.
fowing heart they exclaimed, “Let us die with our When permitted to return to Carthage, he lived in a holy bishop." And as the soldiers conveyed him to garden near the city, which he had formerly sold, but the place of execution, -- a field, surrounded with which was now restored to him. He would have sold trees,-many ran before, and climbed up to the top it again, had he not feared by so doing to seem as if of them, that they might see the last sad act of this he was ostentatiously inviting notice. Here then he tragedy: managed the affairs of his diocese, and continued his Cyprian calmly laid aside his mantle, and then usual works of charity. He soon learnt that Valerian knelt down to prayer. Then he put off his inner was sending letters through all the provinces, com- garment, and stood up only in his shirt. And when manding, among other cruelties, the immediate execu- the executioner approached, he ordered money to be tion of all bishops, presbyters, and deacons. “ These given him, and bade him do his office quickly. He letters," writes Cyprian, “ we daily expect to arrive. himself bound the napkin over his own eyes, and a We stand, however, in the firmness of faith, in patient presbyter and a deacon tied his hands, and the Chrisexpectation of suffering, and in humble hope of ob- tians placed before him napkins and handkerchiefs to taining, from the Lord's help and kindness, the crown receive his blood. The executioner waved his sword, of eternal life.”
and Cyprian's rejoicing spirit ascended to the throne Galerius Maximus had now succeeded Paternus, of God. This blessed martyr entered into his rest who was dead, in the proconsulship; and Cyprian Sept. 14, 258. He was the first bishop of Carthage anticipated immediate apprehension. But many per- that obtained the martyr's crown. sons of rank came to him, and offered to conceal him Little need be added to this narrative. Cyprian from the persecutors. This, however, he declined ; was an eminently boly man. A spirit of devotion for, though he conceived it wrong to do any thing breathes in his writings and in his life. He was not, which might accelerate his death, he felt that the perhaps, a deep theologian; for the shortness of his time was now come for him to seal his testimony Christian course, only twelve years, and his manifold with his blood. He therefore remained, calmly, at duties, forbade this : still he had given "attendance that perilous hour, animating and exhorting his be- to reading.” Tertullian was one of his favourite loved people, and wishing that death might find him authors. In asking for his works, he used, we are thus diligent in the service of his Lord. When, in- told, to say, "give me my master.” But he had deed, he heard that the proconsul was at Utica, and learned, also, in the school of a better Master, whose had sent soldiers to convey him thither, as he wished faithful servant, though in frailty and infirmity, he to suffer among his own flock, he retired for a little
“He was a burning and a shining light," and while: but when Galerius returned to Carthage, Cy- the Church, for a season, rejoiced in his light: he is prian returned to his garden.
now in the presence of the true Light, beholding and Very shortly after, he was seized, and the pro- joying in his ineffable glory.
S. consul gave orders that he should be judged the next day. The tidings spread through the city, and crowds both of Christians and of pagans assembled. The
SACRED SONG. officer who guarded him permitted his friends, during the night, to be with him. Many also passed that Poetry, associated with music in the expression of night in the street before the house ; and Cyprian devotional sentiment, is once and again recommended benevolently desired that the young women among to Christians by St. Paul, under the threefold distri. the crowd might be especially taken care of. In the
bution of "psalms, hymns, and spiritual songs.” The morning he was led to the judgment-hall, and the proconsul not being quite ready, he was told to sit series of short poems contained in this volume may be down and wait. Being much heated, a soldier, who regarded as humble specimens of the third class, as had been a Christian, offered bim fresh clothes. But distinct from the "psalms” of the inspired volume, Cyprian said, " Shall we seek a remedy for that which and from “hymns" designed for congregational use. may last no longer than to-day ?” The proconsul It may be affirmed, without meriting the charge of cennow arrived, and began to interrogate him. you Thascius Cyprian?” “I am." " Are you he soriousness, that songs are usually associated with senwhom the Christians call their bishop ?” “I am." timents of a character at the best innocently frivolous, "Our princes have ordered you to worship the gods.” neither adapted nor intended to benefit the mind. The " That I will not do.” “You would judge better to most numerous and the most admired compositions of consult your safety, and not to despise the gods.” this class, are, by a sort of hereditary claim, amatory : "My safety and my strength is Christ the Lord, whom
their influence, so far as it prevails, is employed to I desire to serve for ever.” “I pity your case," said Galerius, “and could wish to consult for you.” “I," awaken the softer passions, and enervate youthful senreplied the bishop, “have no desire that things should sibility. Yet, when it is remembered how many hours be otherwise with me than that I may adore my God,
Extracted from the Preface to a "Century of Original Sacred and hasten to him with all the ardour of my soul ; for
Songs, composed for favourite airs; by Thomas Grinfield, M.A.;" the afflictions of this present time are not worthy to
a little work which we have already recommended as calculated. be compared with the glory which shall be revealed
to sanctify domestic harmony.
are allotted to vocal music of this lighter kind, a re
JEHOVAH OUR RIGHTEOUSNESS: flecting observer can scarcely forbear to regret that so favourite a recreation should not be more frequently
A Sermon, improved into a delightful medium of moral and reli- For the Sunday next before Advent, gious benefit.
By The Rev. Thomas TREGENNA BIDDULPH, M.A. Songs there doubtless are, and of such not a few
Minister of St. James's, Bristol. may be selected from the myriad, which, without pre
JER. xxiii. 6. tending to importance in their sentiments, are elegantly
“ This is his name whereby he shall be called, pleasing or pathetic. Of songs like these, who would
The Lord our Righteousness." blame the temperate indulgence? Yet, even these may
Our text is taken from a portion of the Old not be adapted to satisfy the taste of those who, desirous to blend religion with their musical enjoyments,
Testament Scriptures which is adopted into would prefer, to songs of every other cast, an air com
our service, instead of an extract from the bined with Christian thoughts and sacred influences. epistolary writings of the New Testament, To persons of such a taste the present volume is sub- usually read after the appointed collect for mitted. The writer has aimed to supply a series of the day. It is directed by a rubric on the songs congenial with a devotional mind. It is only subject to be invariably read on the Sunday where such a mind exists, (and happily it is often found immediately preceding Advent Sunday, whein the numerous class of our fair musicians), that songs ther there happen to be in the calendar, which of a character so unworldly and unfashionable are must necessarily vary with the incidence of likely to obtain a favoured reception. That an attempt Easter, more or fewer Sundays after Trinity to consecrate popular melodies may be slighted or dis- Sunday. For this selection, our ritualist, Mr. paraged by the irreligious, must indeed be expected; Wheatley, gives the following reason, that but let the writer hope that both the motive and the “ this Sunday being looked upon as a kind of tendency of such an attempt may secure it from the preparation or forerunner to Advent, as Addispraise of serious Christians; and that even those who vent is to Christmas, an epistle was chosen, cannot dismiss their prejudice against the airs as thus not according to the former method, but such employed, may extend their favour to the verses. a one as so clearly foretold the coming of our Many religious persons entertain a distaste for the Saviour, that it was afterwards applied to association of sacred sentiments with secular tunes, him by the common people, as appears by an and affirm that they cannot disenchant the mind of instance mentioned in the gospel for this the unhallowed influence produced by the original day; for when they saw the miracle that words. So far as relates to the music of the Church, the
Jesus did, they said, “This is of a truth that writer is of opinion that secular tunes should be excluded from the psalmody of public worship; the di- prophet that should come into the world."" versified character of the assembly combines with the Sunday after Trinity are closely linked toge
Thus the epistle and the gospel for this last sanctity of the place and occasion to justify such an
ther as cause and effect. exclusion. The case is very different where a few
Our text is one of the most important precongenial friends in domestic privacy indulge their taste for " singing and making melody with their
dictions in the whole current of the Old Teshearts to the Lord.” A feeling of strangeress and
tament revelation, because it speaks so uneconstraint may naturally be expected to attend the quivocally of the person and office of our first transition from the accustomed words to others adorable Redeemer. It asserts at once the expressive of sentiment so dissimilar: but in this, divinity of his person, and the character of more easily than in most instances, the spell of habit his mediatorial office, as “the justifier of the is broken when we are willing to break it; the old asso- ungodly.” The Christian fathers and the ciations of sentiment are soon displaced by the new, | Jewish doctors are unanimous in referring where the chief requisite is present, a mind attuned to this prophecy to the promised Messiah. Rabbi sacred themes ; while the sweet or tender, the solemn David Kimchi recognises the propriety of this or pathetic spirit of the melody as truly and as beauti- application of Jeremiah's words, or rather of fully blends itself with the adapted cast of thought in the word of Jehovah by his prophet; and he the religious as in the irreligious song. To an unpre- quotes two other eminent rabbins who concur judiced ear, the sweet and well-known air, composed with him. for a love-song of Ben Jonson, harmonises as well,
Indeed, the context leaves no doubt on the and far more worthily, with that beautiful hymn of subject. The third verse of the chapter preWatts, which celebrates the “ land of pure delight,” | dicts the final ingathering of the Jews to the confessedly unsuited as is such an air for admission fold of Christ, by means of his Gospel in the into the psalmody of public worship.
latter days, that is, at a period yet to arrive. “Let but a wise and well-instructed hand
In the fourth verse, the establishment of an Once take the shell beneath his just command ;
evangelical ministry among them, as the apIn gentle tones it seems as it complained of the rudc injuries it late sustained;
pointed instrument of their conversion and Till, tun'd at length to some immortal song,
edification, is announced. Then follows a It sounds Jehovau's name, and pours his praise along." description of the righteous Branch of David,
Couper. one who should be his descendant according
to the flesh, who should reign and prosper as trine of the Divinity of the Christ from the a king, and should execute judgment and jus- firmament of Divine revelation. tice in the earth. And it is added—"In his In our text he is called Jehovah, that is, the days Judah shall be saved, and Israel shall self-existent Being, with all perfection origindwell safely"-an addition which proves the ally and inseparably inherent in his nature. futurity of the event to the period in which | There can be but one such essence. It is a we live.
name, the import of which is incommunicable We are now brought to the important to any creature: to ascribe it to a created words of our text,—" And this is his name being would be blasphemy against God. That whereby he shall be called, Jehovah our Jesus our Lord is Jehovah, is implied in the Righteousness."
name he bears : for the Old Testament name Should it be objected that our Lord never Jah is a part of the compound name Jesus. bore the name which our text ascribes to him, The LXX. translation and the New Testathe answer is easy. The Hebrew prophets ment express the name Jehovah of the Old often predict that a person should be called Testament by the Greek term Kupos, deriving that which he was to be, or which should be it probably from the verb rupa, to be, denoting inherent in his character. Thus it was fore- that simplicity of underived existence which told, between seven and eight centuries before is peculiar to the first Cause of all things. the birth of our Lord, that his name should The word is paraphrased by St. John, at the be called Immanuel ( God with us”), which commencement of his mystic book, when he the Evangelist tells us was fulfilled by his describes the Author of the revelation he rebeing called Jesus, a name of the same im-ceived as the Being “ which is, and which port, because he was “to save his people," all was, and which is to come ;" and when again, who should believe on him, “from their sins," at the eighth verse, he introduces our Lord by virtue of his atoning merit. To be, and Jesus as thus speaking of himself: "I am to be called, in prophetic language mean the Alpha and Omega, the beginning and the same thing; of which it would be easy to pro- ending, saith the Lord, which was, and which duce a variety of instances in relation both to is, and which is to come, the Almighty.” It our Lord himself and to his redeemed Churchi. would be an almost endless task to quote all
We now proceed to examine more particu- the passages in which the incommunicable larly the important words which our Church name is given to our incarnate Lord. The has placed in our view instead of an epistle title Lord, generally answering to Jehovah, is for the day : “ This is his name whereby he applied, says an eminent writer, a thousand shall be called, Jehovah our Righteousness.” times in the New Testament to the Lord Therein we shall consider,
Christ.* I. The divine title by which the promised This doctrine is, my Christian brethren, Messiah is here introduced to our notice; he our foundation-stone. Could the Divinity of is Jehovah.
our Lord and Saviour be banished from the II. His official character : he is Jehovah revelation of mercy to our fallen race, the Righteousness.
whole superstructure of our hopes and comIll. The force of the possessive pronoun: forts would fall to the ground, and become as he is Jehovah our Righteousness.
the dust of the summer threshing-floor. The 1. The divine title by which the promised Godhead of Jesus is the golden ring by which Messiah is here introduced to our notice: he the chain of salvation is fastened to the throne is Jehovah.
of God. Hold fast by it. Labour, by studyThe Godhead of Christ is a most important ing the Scriptures and prayer, for increased article of our faith, and as such it is inter- establishment of heart in this cardinal docwoven with all the creeds and with all the trine, lest, in these days of rebuke and blasservices of our apostolic Church. It is the phemy, faith should at any time waver, and key-stone of the arch on which our hope of hope be blasted before it is ripened into frusalvation rests. Its essentiality in the Chris- ition. tian scheme may be inferred from the fre- We proceed now to consider, quency, the perspicuity, and the urgency with II. T'he promised Messiah in his official which both Testaments have dwelt upon it. character: he is Jehovah-Righteousness. As The prophetic, the historical, and the epis- the Messiah, the anointed Saviour of lost man, tolary records of divine revelation, give to Jesus is possessed in his own person of an allit a prominence which must fix the attention perfect righteousness. of all who are not wilfully blinded by preju- What is righteousness? As
As this was redice, or utterly inattentive to “ the word of life." An attempt to blot the sun out of the
• Compare (s. vi. 15, with John, xii. 41. Is. xlv. 24, 25, with
Acts, xiii. 29; I Cor. i. 30, 31 ; vi. 11. Is. xl. 3, with Matt. iii. material firmament would be as hopeful as 1-3; Mark, i. 3; Luke, iii. 3, 4; John, i. 23. Mal. iii. 1, with
Mark, i. 2, 3. Is. xliv. 6, with Rev. i. 17, 18. Joel, ii. 32, or iii. the attempt that is made to exclude the doc
5, with Rom. x. 18.
quired of man, in his state of innocence, by / ascribed to man, is a fond and fatal error in the covenant of works under which he was papal theology. The whole obedience of a placed at his creation, in order to his con- creature, when carried to its utmost extent, tinuance in the favour of God; and as this is is due to his Creator, and can do no more required in him who appeared as the Re- than make up that righteousness which the deemer of man, under the same covenant,—the law of his nature requires. No one, man or inquiry is of the utmost importance. What, angel, can redeem his fellow-creature, or give then, is righteousness in the scriptural sense to God a ransom for him. of the word ? It is an undeviating conformity The righteousness, then, which is spoken to the law of God, in thought, word, and deed, of in our text, is the obedience of the Son of throughout the whole period of existence, God, whereby he fully satisfied the justice of commencing with the very dawn of reason God, and honoured the claims of the Divine and responsibility. Any deviation in heart or law; and we need not hesitate to affirm, that conduct is a failure, a defect, which it is im- more honour has been given to the perfecpossible to fill up. Now, as Christ is Jeho- tions of God, his justice, holiness, and truth. vah, his character and revealed will neces- by the obedience of the incarnate Saviour, sarily constitute the rule of righteousness to than would have been given to them had the all rational beings; but this is not the subject whole rational creation preserved its first of our text, which speaks of Christ in his estate. This righteousness of the Divine official character, as appears by the possessive Mediator is called “the righteousness of pronoun which is suffixed to the term "right- God” in many passages of St. Paul's epistles, eousness."
which time will not allow me to quote ; and Jehovah, having assumed our nature, or, it is so called, because it was required and acas St. Paul expresses that assumption, being cepted by the Father-was wrought out by the “God manifest in the flesh," became the right- incarnate and co-equal Son--and is applied eousness by which sinners might be justified, to the heart for justification by the Holy consistently with the character of God, and Spirit of God. In object, as in essence, these the requisitions of his unchangeable law. three are one. It is called also “ the rightBy his active and passive obedience to that eousness of faith,” because it is not ours by law, he bore its curse in his own body on the operation, but by imputation. “To him that tree, and fulfilled its precepts by an undevi- worketh not, but believeth on Him that jusating conformity thereto. By an atonement tifieth the ungodly, his faith is counted for for sin he restores those who by faith lay righteousness."* "The Gospel is called “the their hands on the head of his burnt-offering law of righteousness,” because it reveals this (Levit. i. 4,) to a freedom from the guilt they mediatorial righteousness, and both demands have contracted by their covenant-relation and sanctions submission to it. It was the to the first Adam, or by personal failure ; fatal error, the damning sin of the Jews, as and by his obedience to the precepts of the it is stated by St. Paul, that, “ being ignolaw, he reinstates them in the favour of God, rant of God's righteousness, and going about," and entitles them to the reward of eternal endeavouring in their folly and perverseness, life. In consequence of his perfect work, God" to establish their own, they refused to subcan, as St. Paul states the consequence, be at mit themselves to the righteousness of God." once "just and the justifier of him who be
It is plain, that those persons, if such there lieveth in Jesus."
be, who preach or receive any other doctrine, In order to the accomplishment of this stu- do not preach or receive the Gospel
. And in pendous work of mercy, it was necessary that the fullest confidence that this doctrine is Jehovah should become incarnate-should the grand feature of the Gospel, I adopt as "take our nature upon him." "Forasmuch my own the declaration of St. Paul: " I am as the children were partakers of flesh and not ashamed of the Gospel of Christ : for it blood, he also himself likewise took part of is the power of God unto salvation to every the same.” Who it was that did so, appears one that believeth ; to the Jew first, and also from the preceding chapter, where St. Paul to the Greek. For therein is the righteous. describes the incarnate Saviour as the Maker ness of God revealed from faith to faith: as of the universe ; and, by quotations from the it is written, The just shall live by faith." Old Testament Scriptures, assigns to him the (Rom. i. 16, 17.) incommunicable name of Jehovah, and ascribes III. We proceed to consider, lastly, the to him all the attributes of the Godhead. force of the possessive pronoun which is
It was essential to the great work of sal- prefixed to the word Righteousness. He of vation, that our law-fulfiller should be Je- whom the prophet is speaking is Jehovah hovah; for, otherwise, no merit could have our Righteousness. arisen from his obedience unto death. The That the incarnate Saviour is the rightdoctrine of works of supererogation, as • Ess, unto, not for, or instead of, righteousnesi.